Archives for 2006

Half the Peruvian Amazon Leased for Petroleum Development

Source: Environment News Service

Half the Peruvian Amazon Leased for Petroleum Development

WASHINGTON, DC, December 4, 2006 (ENS) – Conservation groups based in Washington warned today that the Peruvian government is signing so many contracts with multinational oil companies that half the rainforest of the Peruvian Amazon is now covered with oil leases.

The Peruvian Amazon contains some of the most pristine and biodiverse rainforests on Earth, says said Dr. Matt Finer of Save America’s Forests, who has spent years working as an ecologist in the rainforests of Peru and Ecuador.

“Over 97 million acres of the Peruvian Amazon, roughly the size of California, is now zoned for oil and gas exploration and exploitation,” he said. “That represents well over one-half of the remaining intact Peruvian rainforest.”


PlusPetrol gas well in Peru’s Camisea region (Photo courtesy PlusPetrol)

There are now 39 active oil concessions in the Peruvian Amazon, all but eight leased in the last three years. In 2003, Peru lowered royalties on exploration, intensifying interest from foreign oil companies.

“Eighteen different multinational companies currently operate concessions in the Peruvian Amazon,” said Ellie Happel of Environmental Defense. “These include American companies Occidental, ConocoPhillips, Barrett, Harken, Hunt, and Amareda Hess.”

In addition, Pluspetrol of Argentina, Petrobras of Brazil, Repsol of Spain, Petrolifera of Canada, and Sipet of China are all operating multiple concessions.

Most new oil concession contracts establish a seven year exploration phase consisting of seismic studies and the drilling of several exploratory wells in remote jungle areas. The total term for most contracts is 30 years for oil exploitation and 40 for gas.

“Amazonian diversity for plants, birds, amphibians, and mammals all peak at its upper reaches in Peru and Ecuador,” said Dr. Clinton Jenkins of Duke University.


Endangered jaguar in a Peruvian animal orphanage (Photo courtesy Amazon Animal Orphanage)

“The Peruvian oil concessions overlap with some of the most biodiverse areas of rainforest on Earth.”

More than 20 oil concessions now occupy most of the northern Peruvian Amazon. This region is the ancestral territory of the Achuar, Quechua, Urarina, and Secoya indigenous peoples.

“Virtually all of the concessions overlap indigenous territories,” said Trevor Stevenson of Amazon Alliance. “Most troubling, some of the concessions overlap areas that are home to uncontacted tribes living in voluntary isolation.”

The two most active hydrocarbon fronts are in the north near Peru’s border with Ecuador, and further south in the Camisea region.

In the north, there were two new oil discoveries during 2005. These new fields complement another recent discovery in the area, fueling speculation that much of the region is oil rich.

AIDESEP, Peru’s national indigenous Amazonian federation, says that people living traditionally in voluntary isolation inhabit the same general region where the new oil reserves have been discovered.


Achuar men engage in a tribal ritual (Photo courtesy Eric Schniter)

Many of the indigenous communities in the north and their representative organizations oppose new oil development, citing the widespread contamination of the two producing oil blocks in the region.

Frustration among the Achuar people over the dumping of contaminated wastewater grew until in October a federation of Achuar communities shut down operations of these two oil blocks for 14 days, blocking 50 percent of national production.

For 35 years, the Achuar said, contamination from current drilling by PlusPetrol Norte and previous drilling by Occidental Petroleum Corp. and Petrolifera Petroleum Ltd. had been affecting the health and territory of native people.

Up to a million barrels a day of contaminated wastewater was dumped by the oil companies directly into local rivers, not re-injected back into the ground as is done in the United States and more modern operations in the Amazon.

The blockade was lifted after the Peruvian government and PlusPetrol accepted the demands of the Achuar, which included accelerated plans to re-inject wastewater.


Achuar woman and children prepare a meal of fruit. (Photo courtesy Amazon Watch)

Achuar traditional authorities had demanded re-injection of up to 100 percent of the toxic waters back into the ground within 12 months, a new hospital and health services, a one year emergency food supply for communities affected by pollution, five percent of the state oil royalties for community development and acknowledgement of the Achuar’s opposition to further oil exploration in the region.

The Achuar did not win a promise that no new oil activities would be permitted on Achuar territory, a likely indicator of serious problems to come, the U.S. environmental groups warn.

Members of the Achuar communities are now facing a government investigation and possible jail terms for their occupation.

Charges against them, filed by Pluspetrol, allege “coertion, criminal trespassing, aggravated kidnapping, and assault against public security.”

Amazon Watch, an Amazon defense organization based in San Francisco says, “These charges are disconcerting given the peaceful nature of the protest and the abundant evidence on the vulnerable health status of the Achuar people in Corrientes and the profound oil contamination of their territories. If the charges are allowed to stand, they would set a disturbing precedent against the right to peaceful protest in Peru.”

The 11,000 Achuar who live in the remote northern Peruvian rainforest are some of the most traditional indigenous people of the Amazon basin. Their ancestral lands are one of the last refuges for plants and animals found no where else on Earth.

In neighboring areas, ConocoPhillips, Occidental Petroleum, and Petrolifera own drilling rights to a vast, intact area of tropical rainforest also inhabited by the Achuar. Unless both oil companies make a commitment to respect the environment and Achuar health, there are likely to be more confrontations.

Achuar leaders have been touring the United States since November 16. They are in Los Angeles this week and travel to Houston next week, raising public awareness of their cause.


Industrial engineer Dr. Daniel Saba de Andrea is chairman of the Board of PeruPetro. (Photo courtesy PeruPetro)

The Peruvian national oil company, PeruPetro, recently announced that 18 new concessions will b
e ready for tender in the first half of 2007. There will be a road show in Houston in January to promote the 18 areas. Dr. Finer warns that the last of the unspoiled Peruvian Amazon is about to disappear, saying, “We’re looking at a critical situation where every inch of the megadiverse Peruvian Amazon not currently within a National Park is fair game for oil companies.”

Exploitation of Shipibo Territory

As printed in the Village Earth Fall 2006 Newsletter:

Above: Shipibo-managed hunting grounds.

Below: Traditional Shipibo hunting grounds sold by the Peruvian government to a multinational corporation and ultimately destroyed.

Currently, two-thirds of the Shipibo’s legal territory and resource base is under threat from hydrocarbon (oil and natural gas) exploration and exploitation. Exploration of future drilling sites can be just as environmentally-damaging as actual exploitation when land is cleared during seismic testing, test wells are drilled, and other infrastructure is built in remote forest areas. Oil exploitation has had detrimental effects on many indigenous groups throughout the Amazon, most notably over the past twenty years in Ecuador. With more companies in pursuit of the world’s remaining oil reserves, the Amazon basin is coming under more and more pressure as one of the last untapped reserves. Unfortunately, the indigenous people of the region are paying the price for the rest of the world’s oil consumption habits.

One of the most detrimental oil projects in Peru has been the Camisea pipeline farther south in the remote Lower Urubamba Basin, up river from Shipibo territory. Block 88 was leased to the Multi-national oil conglomerate Pluspetrol working in close ties with such US-based multinational corporations as Hunt Oil and Halliburton. This pipeline has ruptured five times since its inception in mid-2004. It has caused untold environmental damage and adversely affected the many indigenous groups in the region. More than 60% of Block 88 is located within the Territorial Reserve set aside for uncontacted indigenous peoples.


When a Village Earth representative visited the region in July-August 2006, the Shipibo and local indigenous organizations expressed great concern about their indigenous neighbors suffering from this grave exploitation. They also expressed concern that their territory was next in-line for this type of environmental and cultural devastation. As expressed by the head of the AIDESEP (Interethnic Association for the Development of the Peruvian Amazon) women’s program for ORAU (AIDESEP Regional Organization of the Ucayali) in Pucallpa, “Our market are the rivers; our economy is our natural resources.” By polluting the rivers and destroying the natural resources of the Shipibo – not only is the environment affected, but also the Shipibo way of life.

Village Earth will continue to work with the Shipibo as an ally. By facilitating greater Shipibo intercommunity cooperation, the Shipibo can organize for greater political and economic clout against these destructive outside forces. Through each small step forward, whether it be a strategic planning workshop or the formation of a small business cooperative, the Shipibo will be one step closer to the goal of indigenous self-determination.

For more information or to make a donation, please contact: [email protected] or check out the Shipibo Webpage

Government may stop handling Indian trust

(Created: Friday, October 27, 2006 1:16 PM MDT)

JENNIFER TALHELM Associated Press Writer

WASHINGTON — The government would end its long and controversial responsibility for managing American Indian trust lands under a proposed change to a bill settling a decade-old lawsuit by Indians against the government. Senate Indian Affairs Committee Chairman John McCain, R-Ariz., and Vice Chairman Byron Dorgan, DN. D. , filed the bill last year to overhaul the trust system and end the lawsuit. The senators had discussed settling for $8 billion as recently as July, but they have struggled to find a plan all sides can accept. The latest proposal, posted this week on the committee’s Web site, is endorsed by the Bush administration. Indians claim in their classaction lawsuit that the government has mismanaged more than $100 billion in oil, gas, timber and other royalties held in trust from their lands dating back to 1887. The litigation, filed in 1996 by Blackfeet Indian Elouise Cobell, deals with individual Indians’ lands. But several tribes have also sued claiming mismanagement of their lands. The proposal would end, over a period of 10 years, most of the government’s responsibilities to manage Indian lands. The lands would remain in trust, but the landowners would make almost all the decisions about land use and all revenues would go directly to the owners. The proposal also would consolidate ownership of Indian lands, which are now often held by many people. And it would resolve all tribal claims against the government for mismanagement. McCain and Dorgan have not agreed to the changes but have asked their aides to gather input from Indians during ongoing meetings around the country. But a committee memo explaining the proposal cautions that to gain support for a multibillion- dollar bill Indians may need to agree to significant changes in the trust system. Spokesmen for the Indian plaintiffs said it was unacceptable. “It is simply one more act of bad faith and part of an obvious scheme to kill any reasonable legislation that could have resolved this case,” said Dennis Gingold, the plaintiffs’ lead attorney. Interior Secretary Dirk Kempthorne has said he wants to find a mutually acceptable resolution to the litigation that would be “full, fair and final.” Department spokesman Shane Wolfe said the new proposal fulfills those principles.

Organization of Mothers Craft Cooperative

Above: A few of the members of the women’s craft cooperative, The Organization of Mothers, in Santa Rosa de Dinamarca with Village Earth representative.

A Village Earth representative met with The Organization of Mothers this past July. The Organization of Mothers (Comite de Artesanos Senen Kena in the Shipibo language) was formed in 2002 when the women of Santa Rosa de Dinamarca realized the value of organizing the many artisans in their community for the benefit of working together , sharing materials, creating marketing plans and proposals, and also as a point of connection in order to access resources. Unfortunately, the group has been self-funded by the women and has not had access to the necessary resources to grow their organization into the self-sufficient artisan cooperative they envision for the future. Village Earth has been working with this community in planning and organizational development for the past 1 ½ years and was asked by The Organization of Mothers to help connect them to outside resources so they can grow their business.

The Organization of Mothers is an organization of 32 women between the ages of 15-60. Currently, most craft production occurs in the home but they prefer to work together and are, therefore, in the process of creating a community artisan center where the women can meet and work collectively. They share a few materials and tools within their group, however, most materials are gathered independently. When the women can afford to travel to Pucallpa, all of the women will send money and lists of materials with the women traveling to Pucallpa. Many materials are gathered from the river and surrounding forests and women usually gather these items together in small groups for both safety and social reasons.

Crafts are sold all over Peru mainly in major tourist centers such as Cusco and Lima, nearby cities such as Pucallpa and Tingo Maria, and also to the few outsiders who travel to Santa Rosa de Dinamarca. Traveling to these far away destinations to sell their crafts is very difficult for the women because of the expense and also because the women must leave their families behind for weeks at a time. They are currently working on a tourism program for their community in hopes of increasing the number of tourists to their community to which they hope to market their crafts. The women are also working with contacts in Canada and the United States to increase international export of their crafts.

They believe that increasing their craft production business will have a very positive impact on the whole community. They believe that through their traditional crafts they are asserting their rights to indigenous self-determination and reinforces what they describe as their endangered culture. By working together and increasing production they believe the quality of their crafts will improve as they work to market their crafts more to tourists and internationally. The income gained through the increased sale of women’s crafts will have a profound effect on the whole community as women are many times the sole cash income earners for their families. Currently, this community has many health problems and they believe that increased income from their craft sales will, in turn, lead to more money for health projects such as better quality health center and educational programs for the youth. They also believe that increased craft production will be of benefit to the natural world surrounding them because the women must care for the plants and animals they use in their craft production.

You can help to support the Organization of Mothers by:

  • Making a financial contribution which will support the bulk purchase of craft materials and so they can finish their communal artisan center.
    By donating through Village Earth, all donations are 100% tax-deductible. You can send a check or money order to:
    Village Earth
    P.O. Box 797
    Fort Collins, CO 80522, USA
    Or you can donate with a credit card by calling: 1-970-491-5754
    Or online through Pay Pal on the
    Village Earth website
    **Please indicate that you wish to donate to the Organization of Mothers





Self-Determination through Artisan Cooperatives

The Shipibo-Conibo have one of the most elaborate and intriguing polychrome pottery designs in the world. The geometric designs are called quene, literally “symbols of ethnic identity”. For centuries these geometric designs have been a symbol of Shipibo identity and have differentiated them from other surrounding indigenous groups .

The designs are codes for songs and chants that relate to their spirituality and shamanic visions during healing ceremonies. Female shamans “see the songs” and “hear the designs” at the same time in a phenomenon known as synesthesia – the blending of the senses. These melodic designs are then recorded into cloth or on pottery in the form of these geometric designs.

Most of the pottery, today, is made for the tourist industry and export markets. However, many community leaders expressed an interest in bringing traditional pottery back into everyday use instead of buying mass produced cheap plastic goods in Pucallpa.

The Shipibo-Conibo have been organizing themselves into artisan cooperatives for the sake of cultural and economic self-determination. Not only do the self-motivated craft co-ops help the Shipibo to retain their cultural identity, but they are also economically empowering because of the high export value of well-made Shipibo crafts. “The Shipibo artisans are an example of how we can combine the skills of our ancestors and the customs of everyday life,” says Chanan Meni of Dinamarca. “This project reaffirms our cultural identity in its different aspects: elaboration of our art, designs, and songs by facilitating the infrastructure and adequate spaces for the artisans’ activities.”

“What the west has to offer is good, but we want something different, because we are different” says Chanan Meni when talking about reviving traditional Shipibo artwork.

Pictures From the Oct. 15th Buffalo Release

Nadine and Henry Red Cloud with Ken and Kathy Danylchuck and their children at the Buffalo Exchange reception at the El Pueblo History Museum Oct. 13th in Pueblo, Colorado.

The Buffalo awaiting delivery in the corral on a sunny October morning.

The gate swings opens….

And the buffalo charge out (with tails up) into the herd. To learn more about this program, click here!

Lakota buffalo caretakers to visit El Pueblo Museum

Delegation is returning to Pueblo to accept third donation of buffalo from Rye ranch. (Article in Pueblo Chieftain)

(originally published Tuesday Oct. 10th)

Representatives of the Adopt-A-Buffalo program at Pine Ridge Indian Reservation, S.D., will visit Pueblo this week to accept a third donation of bison from a Rye rancher.

The Pine Ridge delegation of buffalo caretakers will host a reception and an informational meeting at 6:30 p.m. Friday at the El Pueblo History Museum, 301 North Union. The program will include a slide presentation about the project, which is working to build the number of buffalo on the reservation. A silent auction also will be held to raise funds for the project.

The Adopt-A-Buffalo program is administered by former Puebloan David Bartecchi of Village Earth, a Fort Collins-based nonprofit.

This will be Village Earth’s fourth delivery of buffalo that have been used to help establish two new bison ranches and expand an existing one, according to Bartecchi.

The Adopt-A-Buffalo program also helps Lakota buffalo ranchers with technical support, grants and small loans for equipment needed to care for the buffalo and land.

Twelve buffalo yearlings that will be delivered on Saturday were donated by Ken and Kathy Danylchuck from their buffalo ranch in Rye.

The silent auction will feature tepees made by Henry Red Cloud; Lakota quill and bead work; and works of local artists including Joe Adamich, Doug Candelaria, Antonio Lefebre, Ed Posa, Carla Romero, and Kay Singleton.

For more information about the reception or if you are interested in attending the buffalo release on Sunday on the Pine Ridge Reservation, contact David Bartecchi at [email protected] or call 970-491-8307. For more information about the reception or if you are interested in attending the buffalo release October 15th on the Pine Ridge Reservation please contact David Bartecchi at [email protected] or call 970-491-8307.

Third Annual Buffalo Releasing on the Pine Ridge Indian Reservation – October 13th – 15th, 2006

Village Earth will be delivering more buffalo to the Pine Ridge Reservation this October as part of our “Adopt-A-Buffalo” program, established in 2003 to assist Oglala Lakota wanting to utilize and protect their allotted lands on the Pine Ridge Reservation in South Dakota. This will be Village Earth’s fourth delivery of buffalo which have helped to establish 2 new Lakota bison ranches and expand an existing one. The Adopt-A-Buffalo program also helps Lakota buffalo ranchers with technical support, grants and small loans for equipment needed to care for the buffalo and land.

The 12 buffalo yearling that will be delivered October 14th were donated by the Danylchuck Family from their buffalo ranch in Rye, Colorado.

Village Earth and buffalo caretakers from the Pine Ridge Reservation will be hosting a public reception including a slide show presentation and silent auction at 6:30 pm, Friday October 13th at the El Pueblo History Museum at 301 North Union, Pueblo, Colorado.

Silent Auction featuring: Tipis made by Henry Red Cloud and Lakota Star Quilts, Quill and Beadwork. Also featuring the works of local artists including Joe Adamich, Doug Candelaria, Antonio Lefebre, Ed Posa, Carla Romero, Kay Singleton and more.

For more information about the reception or if you are interested in attending the buffalo release October 15th on the Pine Ridge Reservation please contact David Bartecchi at [email protected] or call 970-491-8307.

U.N. Human Rights Committee Denounces U.S. Indigenous Policies

U.N. Human Rights Committee Denounces U.S. Indigenous Policies

By William Brennan Thomas

September 14, 2006 | World Indigenous News


A leading United Nations human rights body has issued a report blasting the United States for its systematic abrogation of its treaties with Native Americans, stealing of reservation land, and the loss of billions of dollars of Native American money, among other things. It demanded that the United States grant American Indians and Native Hawai’ians the same basic protections under U.S. law that it grants to nonindigenous Americans.

The United Nations Human Rights Committee is a panel of 18 independent experts set up to monitor implementation of the 1966 International Covenant on Civil and Political Rights (ICCPR). The ICCPR is one of two international covenants on human rights that form the cornerstone of an extensive series of internationally binding treaties. The United States ratified the covenant in 1992 and is therefore required to undergo periodic review by the committee. The most recent review relied upon submissions by nongovernment organizations, the testimony of a U.S. delegation, and a U.S. government report that was submitted seven years after it was officially due.

Of primary concern to the committee was the ability of the U.S. Congress to extinguish recognized tribal property rights without due process and fair compensation. This capacity stems from the 1903 Supreme Court decision Lone Wolf vs. Hitchcock, which held that Congress has absolute authority to unilaterally negate treaties it has signed with Indian nations.

The Human Rights Committee found that the denial of Native Americans’ right to effectively control their lands and resources was a violation of Article 1 of the ICCPR, which recognizes “the rights of all peoples to self-determination and by virtue of that right to freely determine their political status and freely pursue their economic, social, and cultural development.” Native rights are also protected under Article 27 of the covenant, which protects the rights of minorities to enjoy their own culture, profess and practice their own religion, and to use their own language. The rights guaranteed in these two articles often require control and use of traditional land, a right the U.S. government has denied to American Indians for over a century. The committee demanded that the United States give Native Americans “greater influence in decision-making affecting their natural environment and their means of subsistence as well as their own culture.”

The report also expressed concern over “the concept of permanent trusteeship over the Indian and Alaska Native tribes and their land.” According to Tim Coulter, executive director of the Indian Law Resource Center, who made a presentation to the committee, “The relationship between the U.S. government and Indians is an involuntary permanent trusteeship with no accountability. The only other parallels are childhood or mental incapacity. But the difference is [that] those relationships end with age or compliance. Indians can’t end their relationship.”

The committee also cited the Department of the Interior’s mismanagement of so-called Individual Indian Money (IIM) accounts, which hold accumulated income from land that was “given” to individual Indians when reservations were broken up in the late 1880s. The land was held in trust by the government, as was the income from mining, grazing, and other activities, but these accounts have been subject to a long history of corruption, incompetence, and outright theft. The abuse of IIM accounts has resulted in the loss of billions of dollars that belonged to native peoples. There are more than two dozen mismanagement cases pending against the government in U.S. courts.

The committee also determined that the government had not given enough information on the implementation of Public Law 103-150, which apologizes to Native Hawai’ians for the illegal overthrow of the Kingdom of Hawai’i and requires the federal government to work toward reconciliation between the United States and Native Hawai’ians.

According to committee member Sir Nigel Rodley, a British law professor, “The delegates were reasonably happy discussing indigenous issues and had well-honed answers in terms of domestic policy, but those issues were not a major part of the dialogue; we were swamped by other issues.” Those other issues included the overbroad definition of terrorism in U.S. immigration laws, the existence of secret detention centers, the use of torture, poor prison standards, racial and sexual discrimination, and nearly a dozen other violations of the covenant.

The U.S. delegation, predictably, was dismissive of the committee’s complaints. The head of the delegation, Matthew Waxman, principal deputy director of the Policy Planning Staff at the Department of State, boasted, “Indeed, few countries in the world could claim greater protections of, for example, speech, press, association, or religion than the United States. The United States also historically promotes these same values around the world and continues to do so as part of the president’s Freedom Agenda.”

Sources and Further Reading:

[Indian Law Resource Center] September 14, 2006

Uncontacted Peoples/ Living in Voluntary Isolation

The Shipibo expressed a lot of concern for the well-being of their indigenous neighbors espceially those peoples choosing to live in voluntary isolation and those who have eluded contact with outsiders. The Peruvian government has established territorial reserves for these peoples, but many of these reserves are being exploited or threatened by outside interests such as logging, mining, and drilling for hydrocarbons (oil and natural gas).

(Click on the above images to see enlarged versions.)

(The unofficial English translation from above images).
Who are they?
The indigenous peoples living in voluntary isolation are those communities that have decided to maintain isolation from the national society to guarantee their physical and cultural integrity.

The indigenous people in first contact are those communities that until recently stayed in isolation, and recently established relations with the non-indigenous society and they wish to control or limit these relations.

In both cases these human groups, they have survived diverse experiences of genocide from the rubber “boom” and they are a testimony of the original, diverse, cultural life of the Peruvian Amazon.

They are part of the sociocultural inheritance of humanity and they contribute to the conservation of the environment.

The Peruvian congress owes the approval of a law incorporating the following aspects:
The importance of maintaining the spaces where they can return to their culture and to the biodiversity necessary for their existence, it is an essential question that the mentioned pronouncement (DICTAMEN 13057) be returned to. This pronouncement exists approving for the Commission of Andean and Amazonian Communities, however, it can be improved by incorporating the following modifications they have contemplated:
1. That the right to their territory is recognized
2. A clear definition of understanding for Indigenous Communities and Indigenous Territorial Reserves

“Adopt-A-Buffalo” Land Stewardship Assessment

In an effort to better assess, monitor and document the impact of families reclaiming their legally allotted lands on the Pine Ridge Reservation, we have started a GIS-based land stewardship survey. Field teams are recording data on plant type and quantity, as well as the density of prairie dog mounds in a pre-defined area around randomly selected sample sites (below).

Sample locations were generated on project sites using a GIS-based random point generator and aerial photos (below).

Plastic rings are used to standardize the collection of data on grasses in each sample location. The results of this study will help Lakota land owners better assess, monitor and evaluate the impact of their management decisions.

If you or your school would like to participate in this survey please contact David Bartecchi at Village Earth (970) 491-8307 or [email protected]

Logging around the Port of Pucallpa

Pucallpa is located along the Rio Ucayali and cuts into the heart of traditional Shipibo-Conibo territory.

Pucallpa is one of the major commercial ports along the Ucayali River.

The above photos were taken in the span of a few minutes. Imagine how many times a day new shipments of these huge trees make their way to the port for processing before they are sent down river or by truck to Lima.
In Shipibo communities connected to Pucallpa by road, illegal loggers often drive their huge trucks through Shipibo communities in the middle of the night with loads and loads of illegally cut endangered hardwoods. Many of these trees end up in the U.S. market.

Universal Declaration on Human Rights in Shipibo language

Universal Declaration on Human Rights
from the UN High Commission on Human Rights in Shipibo language

Shipibo-Conibo Version Source: Coordinadora Nacional de Derechos Humanos

Total Speakers 15,000 (1976) Usage by Country Home Speakers: Peru Background It belongs to the Panoan family and is spoken by nearly 15,000 people, especially in the north-western middle Ucayali River area.


Jascarabo ashonra ja Naciones Unidasnin joni coshibo tsinquishon, jatíshonbi shinanshon, jatíbiain janbíssacana iqui, ja diciembre oshe chonca neteyatian, jainoash 1948 baritian.
Ja shinancana joibora rebestanquin huishacana iqui, ja quirica pei meran icábo. Ja aquin senenhas”honra ja tsinquitabaon, jatíbiainoa joni coshibo yoia iqui, ja shinancana joi jatíbiain janbissacanti; yoyo ashon, jahueraqui icárin ishon 9nancanon ishon. Requemparira onancanti iqui escuelancoshon, jahueranoqui quirica acanai, jains”honbo. Huestíorashonbi onanyamatira yamaque nato joi, jatíshonbi onancanti riqui; huetsa apoya jonibo ishonbi, jainoas jato namanri icá mainmea is’honbi; huetsa quesca jonibaonbira onantiqui.

ICONSHAMAN SHINANSHON SHINANA IQUl, jatíbi noa mescó jonin baquebo, jascara iquetian huetsabaonribi noa joi nincáshonti iqui. Jaticashbira jacon jahuéqui ati shinanya itiqui. Jatíshonbi moa nato jahuéqui onancanquetianra, jacon jahuéqui aresti tsonbi noa pecáoriamatima iqui; tsonbi noa yancabires jahueatima iqui; jatian jaconma masá teneti nato neten yamatiqui, ja onancanquetiampari.

ICONSHAMAN SHINANSHON SHINANA IQUl, jonibaon jaconma shinanshon huetsabo jaton aresti shinan amayamaa iqui. Jascara shinancanainoasha, jonibaon jahuéqui acainbi huetsabaon jaconmaanresa iqui. Ichara jacanque, huetsaboqui jaconmai shiroaibo, yoina quescaaquin amisaibo, jascaashon jatibi joni rabinmai.
Icashbi rama iqui joibo moa janbísacana, jacaya jonin quiquinbiresaquin manaa jahuéquibo, jaqui coshinoshon. Jascara copí iqui huetsa joniboquibires raquétan jatima nato neten. Jainoas’h huetsabaonribi mia yonoquin onitsapi imatima iqui, noibatibires j ahuéquiomashoco mia jatima iqui.
Jainoash jatíbi jonira raquétan itima iqui yoyo iqui jahuen queena joi yoii, ishonbi huetsabo jaton shinan jaconmaamatima iqui, ja yoyo icatonin. Jainshon ati iqui queens’hon Diosen joi iconhaquin, iamashon jahueratocayaqui jan oinna icon joi iqui ishon, ati iqui iconhaquin.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja jonin baquebaon ati jacon shinan japaricaya senenhati jahuequescamabi iquetian apon esecan jato aquinti iqui; ja jaconma shinanya jonibaon ja pecáoritaanan jonibo masá tenematimaaquin, jaton aresti shinan jahuequescamaribi iquenbi jato amayamanaquetian. Ja shinan iqui jatíbi jayá iti. Jatian moa jascara masá jahuéqui teneti atipanyamaash ja jaconma shinanya joni betan reteananai, jacon icasi.

ICONSHAMAN SHINANSHON SHINANA IQUl, japaricaya non senenhati jahuéqui, huetsa main icá jonibo betan jaton apobo betanribi noa jaconananash jati.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja jatíbi jonibo ja Naciones Unidas tsinquítiain icábaon yoicana iqui huestíora Quirica huishá meran; huestiora huestiorabo iqui jahuequescamabi jaton queena jacon jahuéqui aresti. Jainoash jatíbi joniboribi iqui jahuequescamabi, yoyo icaitian huetsabaon nincáresti. Ja huestiora jonibo iqui jahuéqui ati shinanyabo, jainoash ainbobo jascáribi iqui benbo quescáribi. Ja Quiricaninra yoicana iqui, jatíbi jonibo aquinti, jaticashbi jaconash jacantiaquin; jainoash jaton icábo jaconi beboncatiaquin, jatian bebon quirica onanribi icantiaquin.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja huetsa maimeabo ja Naciones Unidasnin coshibaon aquinananoshon yoicana iqui, ja jatíbí nato maimea jonin jaton aresti jacon shinan senenhacanon ishon, jahuequesca ishon huetsabaon jascara shinan pecáori amanaquetian.

ICONSHAMAN SHINANSHON SHINANA IQUl, ja yoia senenhaquin jatíbi apobaon requenpari ati iqui, jatíbi jahuen jqnibo onanmaquin, huestiora huestiorabo. Non jacon jahuéqui acaitian huetsabaon noa oinrestiqui noa onsatanquin. Jaton queena jahuéqui arestira jahuequescamabi iqui, ja shinanra tsonbi pecáori atima iqui.
Jascarabo iquetian shinans’honra

NATO HUISHACANRA ONANTIAQUIN YOIAI JA JONIN BAQUEBAON JACON JAHUEQUl ARESTI SHINAN iqui jaticashbi ja shinanya iti; huestiorabira ja shinanhoma itima iqui nato neten. Huetsa maimea apobaonra jahuen jonibaon jascara jacon shinan aresti onanshon senenhati yoiti iqui, jatíbiain. Jascara acantira jato jatíbíain yoiti iqui, escuelancoshon jato asheacanon ishon, jainshon jato queshanquin rebesti iqui, jatíshonbi onancanon ishon; jainshonribi onancanti iqui, jascatash ja esébo onanas’h noa jati.

Jatíbi joninra huetsa jonibaon yoiai nincáresti iqui, jahueraquibi jaconmai iamaquin; jainoash jahuen queena jacon jahuéquibo ati jahuequescamabi iqui, tsonbira amayamatima iqui. Jaticashbira jascara aresti jacon shinanya iti jahuequescamabi iqui, jahuequescarainoash picota joni inonbi. Huestiora huestiorabora jahuéqui ati shinanya iqui; jainshon onanribique jahueratoqui jacon iqui jainoash jaconma iqui ishon. Ja copira huetsa jonibires inonbi non jato jaconharesti iqui, non huetsabi non acai quescaaquin.

Jahuequescashonbira tsoabi non amayamatima iqui nato Huishá meran yoia quescá acasaitian, benbo iamaash ainbo inobira non jato amaresti iqui. Jainshonra non amaribiti iqui huetsa quesca jonibo inonbiribi, jahuequesca jisá yoraya iquenbi; jahuequescati yoyo icai inonbi; jaton acátoninbiribi Diosquiriti icá joi iconhacanaitian jato amayamatima iqui; huetsa apobires chibanaibo inonbi, jahuen. Él shinanbiribi huetsaresibi iquenbi; huetsa maimea joni inonbi; jato namanrí quiquinmashoco inonbi, jahuéquioma joni inonbi, huetsa jahuéquibires inonbi jato amayamatima iqui, jatíbi jonibo.
Jainshonribira non jato amayamatima iqui, jato namanbires icá mainconia joni, jainoash huetsa mainconia joni inonbi, non jato amaresti iqui.

Huestiora huestíorabora jati jahuequescamabi iqui, tsonbira retetima iqui, jainoash jahuen queena jacon jahuéqui ati. Jainoashshibi quiquinbiresi jatoqui chipoti iqui, tsonbi jaconmatima shinanash.

Tsoabira itima iqui copí biimabi huetsabores ashoni yanca yonocaati; quiquinbires atima jahuéqui riqui, joni iboashon inaati.

Tsonbira huetsa joni, yoinna acai quescaaquin jaconmaquin masá tenemati yamaque.

Huestiora huestiorabora huetsa jonibires acai quescaaquin jaconhaquin apon ati iqui, jahuequescarain joni caa inonbi.

Ja non mainmea esé copira apobaon jatíbi joni huetsabo acai quescaaribaquin shinanti iqui. Jainshon jato coiranti iqui, huetsa quesca jonibo inonbi. Jainshonnbira coiranti iqui, huetsabaon jatíribibo jaton queenabo nato Huishá meran yoiai quescá acasainbi amayamanaquetian.

Jahuetianqui huestiora joni yancabires jaconmacanai apon esé meran yoiai quescámaaquin jara jahuequescamabi iqui, coshiboiba ja cati. Ja joni coshibaonra aquinti iqui, ja huetsabaon yancabires j aconmaitian.

Tsonbira yataanan cárcel meran huetsabires niatima iqui, ja apon esecan yoiai quescáma acá onanshonmabi. Jainoash jahuen mainmeashbi tsoabi potaacatima iqui, apon esecan yoiai quescáma jaconma acáma icás’h.

Huestíora jonin jaconma acá yoicanquetianra, jahuequescamabi iqui, ja apon jascaati yoia acaiton jato yocáyompariti, iconmeinqui ishon onannoshon. Jainoash jonin yoiabi huetsa yoitimaitianra, jahuequescamabi iqui, ja apon jascaati yoia acai joniiba queenash jabo cati, jan aquinnon icash. Jahueques
camabiribi iqui ja jonin icha naposhon jato benshoshonti, ja copi icanai jahuéqui. Jascaashon onantí iqui, jahueratonacayarin ja yoia joi icon ishon jainoash jahuerato jahuéquiboqui apon esé meran yoiai quescáma iqui ishon, onánoshon. Ja apon jascaati yoia acai jonin jato benshoashonti iqui senenbires, huetsa quesca jonibo inonbi. Jainshon huetsabicho aquinshon huetsa aquinyamatima iqui. Jahuequesca ishon jahuen onana joni iquetian ati iqui jabicho aquinquin. Jainshon aquinon is’hon copíaa iquetianbiri, jahuequesca is’hon huetsa jahuéqui copíboribi; ja apon jascaati yoia acaiton jato jascaatima iqui, senenbirescaya jato aquinti iqui.

Huestiora jonin jaconma acá yoicanquetianra joni coshibaon shinantimapari iqui, acona riqui ishon. Jascaashon huetsabo ja oinnabo yocáyompariti iqui, aconarin iamaash acámarin ishon onános”hon. Jascara jonira bamaacanti iqui joni icha sharanshon, ja apon esecan yoiai quescaaquin, jatianra coshibaon acona onanshamanshon bamaati iqui.
Jainshon huestiora jonin atiqui huestíora jahuéqui ja atima apon esecan yoiamapari jahuéqui. Jatian moa jascara acá pecáo apon esé picoti iqui, jascara jahuéqui jahuescashonbi atima; jatianra apon ja joni masá tenematí yamaque, jascara esé picotamatian acá iquetian. Jainshonribira jato atí iqui masá tenemaquin, ja jaconma aquetian masá tenemati apon esecan yoiai quescáres. Jainshon moa jascara jaconma acá pecáo, huetsa esé apon picoti iqui, jascara jonibo bebonbires masá tenematí; jascara iquenbi ja bená esecan yoiai quescá atima iqui, jascara esé picotamatian acá iquetian.

Tsoabira huetsabaon jahuéqui acai sharan niacaatima iqui icasquin jato yocatashmabi. Jainoash jahuen rarebo sharanbira itima iqui yocatama icáshbi, niacaati. Jainoash jaton s’hobonbira itima iqui jiquii, jiquicasquin jahuen ibobo yocatashmabi. Jainoashshibira, huetsabo quirica bemacana jahuen ibo yocatamashonbi jahuetianbi yoyo atima iqui. Jainoash huetsabo yoii jaconmai itima iqui; jaton icáribira jaconmaquin yoinaantima iqui. Jascara jahuéquibo huestiora joni acanaitianra apon aquintí iqui, jaquiribi ahuetsáyamacanon ishon; jainshon jan acá joni masá tenemashontiqui ja acá copi, ja apon esé meran yoiai quescaaquin, huetsa quesca jonibo inobira jato apon aquinti iqui.

Ja icá maincobi icashbi huetsancobo joni catira jahuequescamabi iqui. Jainoash jahueranoqui jatin queenai, jahuen queenai mai catótira jahuequescamabi iqui.
Huestiora huestiorabora ja icá maimeash queenaash huetsa main caí picóti jahuequescamabi iqui. Jainoash huetsa main caash jaquiribi jahuen mainco joríbatira j ahuequescamabi iqui.

Ja icá maincos’honbi joni jaconmaquin acanara jahuequescamabi iqui, huetsa main caash jainoa apoqui chipótí. Jascataitianra jainoa apon aquinti iqui, jaconhain jatiaquin.
Icashbi jaconma jahuéqui aquetian, jainoash nato Naciones Unidasnin yoiai quescá esé senenhayamaquetian, jaconmaquin acana caquetianra, huetsa maimea aponbi jain imatima iqui, jahue jahuéquibira menitima iqui.

Huestiora huestiorabora jahuequescamabj iqui jaton icá mainconia jonishamanbi ití.
Jahuen mainmea apon esé senenhaitianra, jainoa apon shinantima iqui, moara nato mainmeama iqui ishon. Jainshon jahuen aresti jacon shinan pecáoriamatima iqui, jahuéqui acasaitian amayamatima iqui, jahuen queena abánon ishon. Jainoash, joni tashquetash huetsa mainmea icasai tianra, tsonbi imayamatima iqui.

Moa anii senenas’h jatíbí joni, ainbo benooma jainoash benboribi huanooma jainoashibi benomaata ianan huanomaata icásha jaton queenbo be tan bianananti jahuequescamaj iqui; icashbi potábicho, jascatash jati iqui jatonbiribi. Mescó jisa joní iquetian oinshonra tsonbi imayamatima iqui, huetsa mainmea joní iquenbi; Diosquiriti icá mescóas’hon joi iconhai joni iquenbira imati iqui. Ja benbo huanooma ianan ainbo benooma, jainoash benomaata betan huanomaatabo icásha, jahuequescamabj iqui, jahuen queenbo betan biananantí; icás’hbi potábicho ja ainbaon benbon acai quescáribiaquin shinanaitian. Ja moa biananashonra, ja rabéshonbi jaton queena jacon jahuéqui aresti jahuequ¿scamabi iqui. Jatíbi jonira ainbo betan benbo inonbi moa biananana pecáo, jahuequescamabi iqui potaananribiti, jascatash potaananti apon esé meran yoiai quescá iquetiamparires.
Tsonbira huetsa joni, ianan ainbo inonbi teaboshon biananamatima iqui, ja bianananti quiquini queencanamapari iquetian.
Jonibo sharan riqui non papa, tita jahuen baqueboya, ja iqui huestiora rarebonin tapon, jainoash rarebo peocootash caitai icásh. Jahuen papa betan jahuen titanra baquebo asheati iqui, jahueratoqui jacon iqui, jainoash jahueratoqui jaconma iqui ishon; jaton papan jascaa jatíbi onani jonin baquebo beboncaresti iqui. Tsonbira jahuen papa betan tita yocatamas’honbi baque bichintima iqui, onanhanonshon, iamaas’h yometsoquin. Huetsabaon jascaai jonibora apon aquinti iqui, bichincantimaaquin.

Huestiora huestiorabora iti iqui jaton mai iboaabo; jainoash huestíoratoninbicho iboaabi jahuequescamabi iqui, jainoash ichashon iboati jahuequescamaribi iqui.
Tsonbira huetsa jonin iboaa jahuéqui bichintima iqui, yancabires, jahue jahuequi copimabi.

Huestiora huestiorabora jahuequescamabi iqui, jahueratoqui jan shinana icon iqui ishon shinanshon joi iconhati. Jainoash jahuen queena quescaashon mescóashon Dios rabiti. Jainshon jan iconhai joi jeneshon, huetsa joi ja icon jisá iquetian shinanshon ja joi chibanara jahuequescamabj iqui. Janbichoshonbi iamaash ichashon inonbi jan iconhai joi huetsabo onámatira jahuequescamabj iqui. Jatora onanmati atipanque asheaquin, jainshon jahuen icátonin, jainshon jascaashon rabiaitonin, jainoash ja joi chibanai icásh jascara ití ishonquin.

Huestiora huestiorabora jaton shinanabobiribi yoyo ití jahuequescamabi iqui, jainoash jan shinana quescábobiribí jato yoíti. Tsonbira huetsabo jaton shinanabiribi yoyo icaitian jaconmaanrestirna iqui. Jainoash huetsabaon shinana joibo onantí jainoashshibi huetsabaon jaton shinananbi huishacana, jascarabo onancantira jahuequescamabi iqui. Jainshon jahuen shinana joibo j atíbiain jato asheatira jahuequescamabj iqui, j ahuequescaaquinqui jato as’heacasai, jascaashon jato ati. Jainoash huishacanribi, shinamanbi jato yoianan, radio meran, jainoash huetsa jahuéquininbires inonbi jato asheati, jahuequescamabi iqui.

Jatíbí jonibora huetsanconiashbires jainoash huetsabo betanbires jaton queena ati shinanosh tsinquíti jahuequescamabi iqui. Jainoashshibi huetsabo betan rabéshon jahuéqui atira jahuequescamabj iqui; icashbira ja tsinquíshon jaconmamisti picocanaincoresa itima iqui.
Tsonbira huetsabobires teashon jato betan rabéti imatima iqui, queenyamacanaitian

Huestiorahuestiorabora jahuequescamabí iqui jaton maimeash coshi jiquití. Itira atipanque ichashon apo imacana, iamaash jabiribi ponteshon imacana. Jainoash huetsabo betan jaton coshi catótira jahuequescamabi iqui.
Huetsabaonbires ati jahuéqui, jonibaon jaton jeman icá arestira jahuequescamabí iqui; nescaraincobo, caritiran niti, plasain yacáti, caron pasiani cati, jainoash huetsa quesca jahuéquibires ati inonbi atira jahuequescamabi iqui.
Jaton queena quescáshamanhaquin coshibo ishon jan jato ashonti joni catócantira jahuequescamabi iqui. Ja moa anii senena joniboresa iti jahuequescamabi iqui, jainshon jonibo coshi imanoshon catótiain jiquishon, jahuerato joniqui jahuen coshi itin queenai ishon jonéshoco yoiti. Jahuetianbira huetsabo teashon ja coshi iti jonibo jato catómatima iqui; jaton queenmanbiribira ati iqui ja imati catóquin. Jahuerato joniqui ichashon ja catócana iqui, ja jonira iti iqui coshi jiquii, jatíshonbi imacana.

Jatíbi joni jahuéquioma itin raquétimara jahuequescamabi iqui. Huestíora mainmea jonibaonra ja maimea jonibo onitsapitaitian aquinyamatima iqui, jascaashon joni cos
hibaon aquinti yoiai quescaashon. Jainshonribira huetsa maimeabaon aquinti iqui, huetsa mainconiabo onitsapitaitian, jainoabaonbi aquinabi mashcárescanquetian. Jonibaonra huetsabo aquintí iqui, jahuéquinin mashcácanaincobo. Jainshonnbira aquincanti iqui jaton tee benati, jatonbinis’h teetash jacannon ishon; j ainoas’h jascatash jati bens hocaacanon ishonnbi.

Jatíbi joní teetira jahuequescamabi iqui, jainshon jaton queena tee benatiribi. Jainoashshibi jaconash teetíain teetira, jahuequescamabi iqui, jainoash queenash teenoshon benashon nocotira, jahuequescamabi iqui.
Jatíbi joninra ja teebires aquin huetsan biaitiiribi copí bití jahuequescamabi iqui. Jahuetianbira jato teemashon rnescóaquin jato copíatima iqui, jahue jahuéqui copíbi, huetsaresibi joni inonbi, ainbo inonbi; jainoash huetsa jahuéqui copíbi atima iqui, jato jascaaquin.
Jatíbi teetai jonin jahuen copí senen bitira jahuequescamabi iqui; jan jahuen ahuin betan baquebo j ahuéquiamati; jahuenbi mashcáyamanon ishon. Jahuetianqui jaconma jahuéqui huinotai jaqui chipóti; jainoash jahuetianqui huestiora jahuéqui jan mas’hcáyoraa acasabi jahuen copí biabi senenyamai, jascarabora apon eséain yoiai quescaaquin aquinti iqui.
Huestiora huestiorabora jahuequescamabi iqui jaton Sindicáto acanti (Sindicáto- ichaash rabécana jahuéqui anosh) iamaash huetsabo betan rabetaires jaton tee jacon inon icásh, itira jahuequescamabirib(iqui.

Jatíbi jonira basí teetash tantití jahuequescamabi iqui, jahuen tee jenepariash.
Jainshonribira jato nete shehuinmaquin teematima iqui, netetiibi. Jainshonra jahuetio basichaa moa teemashon tantimati jahuequescamabi iqui; ishonbi ja teeyamai neten huetsatianbo copíati iqui.

Jatíbi jonira jahuequescamabi iqui, jan jatiatani iti, jan jahuen yorabi jainoas’h jahuen ahuin betan jahuen baquebo isinaitian raomeemati senen; jan piti biti senen; chopa biti; ja shoboati senen; benshoamisbo raonmashon jan copíati senen; jainoash huetsa jahuéquiboribi ati senen. Jainshonribira aquinti iqui ja teeomabo, isinaibo, jahuen yora iticoma copí teeyamaibo, benomaatabo, yosishocobo betan yoshanshocobo; jainoash jaconma jahuéqui jahuen shinanamain huinotas’h jan jahuéati yamaquetianribi aquinti iqui.
Titaboya jahuen baquebo jahuéquinin mashcáyoracanquetianra aquincanti iqui. Jatiibi baquebora jahuéquinin aquincanti iqui, ja mashcáyoraabobicho, huetsa quesca jonibires inonbi. Jahuen papa onantima baque jainshon papaya baque inonbira aquincanti iqui.

Jahuequescamabi riqui jatíbi joni quiricanin asheti. Jainoash quirica aquin primaria senenhatira iti iqui, copímabi ati. Jainoash primariain quirica senenhatira teashon baquebo amati iqui. Jahuerato escuelancoqui jato tee meninoshon quirica onanmai, jatíbira jato senenbires onanmati iqui, huetsa quesca jonibo inonbi. Jatíbí jonira huetsa jonibaon acai quescaaribaquín quirica onantí jahuequesmabi iqui, ja bebonbires onantiribí.
Ja requempari escuelancoshon jato onanmatí riqui, jascatas’h benshocaatash jati. Jainshonra jato onanmaribati iqui, jahueratoborin ja huestíorabaon ati jahuéqui jahuequescamabí ishon. Jatian jonibo jacanti iqui, ja asheacana quescatiribí. Jainshonñbira jato asheati iqui jatíbiainoa jonibo, huetsabobires inonbi, jatoiba caquetian jato birestiaquin. Jainoas’h noibamissibi icánon ishon, huetsanconía joni inonbi jato betan raenanantí iquí; huetsaresibi jonibo inonbí, huetsaresibiashon Dios rabiaibo iquenbi, jato jaconhaanti iquí. Jainshonra jato asheanbati iqui escuelancoshon ja Naciones Unidasnin esébo, ja esé iqui, jascatas’h jaconanash jati yoiai esébo.
Jahuequesca escuela inonbi papabaon catóshon jaton queena escuelanco jahuen baquebo imatira jahuequescamabi iqui.

Huestiora huestiorabora jahuequescamabi iquí, jahuen jemancos’hon jatíbí jahuéqui acasquin aresti, nato pishta ati, tsiniti picoti, ransatí ati, iamash huetsa jahuéquibo aresti, jainoash huetsabaon acainco queenash ití jan beneti acaincobo; jascarabora jahuequescamabj iqui. Jainoas’h jascaaribi iqui jahuéqui ashenoshon escuelancoshon onanti nato quenéati, dibújantí, behua asheti, jainoash mescó jahuequibo; jonin jahuen shinananbi acá asheti, jainoash jonin shinaman acátonin jayátiribi.
Huestiora huestíorabaonra jahuen quirica huishaa coiranti j ahuequescamabi iqui, huetsabaon yocatamashonbi jan acáquescaribiaquin huishashon janbi acá yoinaquetian, iamaas’h jahuéqui acá oinnash nocona riqui inaquetian.

Jarati iqui non apon esé picoa jatíbiain, ja jonibaon aresti shinan, nato Huishacan yoiaibo meran icá ati jahuequescamabi inon ishon.

Jatíbi jonira jaton ja senenhatiabires iqui, jaton jemanconiash. Jascara jaton ja senenhati senenhaira, jainshon jato aresti shinan senenhaira icanti iqui, moa quiquina joni.
Jaton aresti shinan jahuequescamabi anosh, jainoash tsonbi jahueayamati inoshonra, jonibo jaton mainmea apon eséqui coshiti iqui. Ja eséra iti iqui, tsoa joninbi huetsabaon aresti shinan jahuenabicho acasquin masaatima esé. Jainoash ja eséra iti iqui huetsabaon jatíbi jonibo jaconmaquin acaitian coiranti esé, jato jascaayamanon ishon. Jainoash huetsabaona iquenbi jatíribibaon j aconmaannaquetian, iamash j aton mainshon iboaa jahuéquibo huetsabaon jato jaconmaanresnaquetian; j ascarabo jato aquinti.
Quiquinshaman atima jahuéqui riqui, jatíbi jahuéqui aresti jahuequescamabí iquenbi, ja Naciones Unidasnin shinanama quescá atí, ja esé meran yoíai quescá senenhashontíma.

Tsoa joninbira shinantima iqui, iamaash huetsa mainmea joninbira atima iqui shinanquin, nato Huishá meran icá esecanra yoiai, huetsabaon aresti shinan masaanti jatonabicho acasquin, ishon, jahuetianbira jascaaquin shinancantima iqui.

Shipibo Presentation – Thurs., August 10

There will be a short 1-2 hour presentation and discussion about the Village Earth project with the indigenous Shipibo-Conibo of the Peruvian Amazon next Thursday, August 10 at 7PM at the Bean Cycle in Old Town Fort Collins, CO. All are welcome to attend this presentation and it will also be a good opportunity to meet a diverse crowd from round the world attending the Village Earth training for the next 2 weeks. The Shipibo documentary Paromea Ronin Bakebo (Children of the Anaconda, 35 min.) will be shown followed by a quick slideshow with new information about the projects and issues facing indigenous peoples living in the Amazon basin. There will also be several Peruvians from the Inti Wayna Foundation present to discuss their work with the indigenous people of Peru. Traditional Shipibo crafts will also be available for sale to support a Shipibo women’s craft cooperative in the remote village of Santa Rosa de Dinamarca. Please spread the word about this free event to anyone interested and help to support the cause of indigenous rights to self-determination in the ecologically-sensitive Amazon basin.
For more information, please feel free to contact Kristina Pearson at: 970-491-5754 or [email protected]

Directions to the Bean Cycle:
The Bean Cycle
144 N. College Avenue
Fort Collins, Colorado 80524
Phone (970) 221-2964
(And please support the Bean Cycle through the purchase of their wide selection of coffees and treats for their generous donation of this free space and their contributions to Village Earth and the community.)

We hope to see you there!!

Quiver Hill Historical Preservation Project

Ferdinand Romero is a man with a vision! A vision to protect the historic Quiver Hill area located at the northeast corner of the Pine Ridge Indian Reservation. According for Ferdinand, Quiver Hill was once

OYATE WICOZANI (Healing the Communty)

Oyate Wicozani and Village Earth recently hosted a organic composting workshop facilitated by John Anderson and Lauren Dittman. Oyate Wicozani is a community-based organization that brings together community leaders, activists, and academics from the reservation who share a common vision of healing and community-based empowerment. The goal of this group in the next year, with support from the Archibald Bush Foundation, will be to develop a model for Lakota governance to strengthen culturally-based institutions and empower the grassroots to serve a greater role in transforming their communities. Gardening will be used as a focus for mobilizing community participation and action in the coming months.

John Anderson is a Master Gardener and Master Composter based in Fort Collins, Colorado whose done consulting and workshops on his craft across the country. He can be reached via email at [email protected].

Adopt-A-Buffalo Campaign: First Bison Calves Born!

We are happy to announce that the first three bison calves were born this May from bison herds established through Village Earth’s Adopt-A-Bison program! The calves are the newest addition to the Red Cloud Tiyospaye’s herd located near Slim Butte on the Pine Ridge Reservation. Since 2003, Village Earth has supported the development of three new bison herds on the Pine Ridge Reservation. The goal of this project is to assist the Lakota in recovering and utilizing their land base in order to help restore the Northern Plains ecology through the reintroduction of bison while also developing a source of income for families. Support for these projects have come primarily through donations to our “Adopt-A-Bison” campaign and European fundraising tours in 2005 and 2006.

A proud Henry Red Cloud stands in front of his family’s herd on land reclaimed from the BIA range unit leasing program – the dream of the late Bernard Red Cloud.

Help Build a Cob House on Pine Ridge

Natural Villages ( ) is seeking your support for the construction of a demonstration “Cob” house in the community of Wounded Knee on the Pine Ridge Reservation in South Dakota June 20th through September 8th, 2006. “There is limited space for those interested in learning, camping and building. Camping conditions are primitive. Any body and age can participate safely with fun, playful earth building.” If you’re interested in volunteering or would like to contribute to this project please contact Johanna Perry Cougar ([email protected]).

To learn more about cob construction visit:

KILI Radio Needs Your Help!

A valuable reservation resource needs your help!

The text below is from


Last week we had a lightening strike that hit our tower. The result was that the antenna needs to be replaced, and also our transmitter. This is a very expensive proposition. Estimates are between $ 50,000 and $ 60,000. We are working on and will get back up as soon as we can. Until then, you can still listen to us via the internet, and we will try to present some programming that you don’t hear everyday. But we can’ t really ask the DJ’s to come in when they know that they won’t have a show.

Please visit their website to help!

Professor Kathleen Pickering Selected as Aldo Leopold Leadership Fellow for 2006